大般若波羅蜜多經般若理趣分述讚 3.127

3.127

讚曰：此下第二正陳所說。文中有二：初說十七實相即忿實相、後釋所由。此即初也。文分為五：初以不二除斷無變三種實相以即於忿。他忿之時應作此念：法既平等，何有瞋忿？法既離染，忿能調我？法既無變，忿性亦然，何須分別見他生忿而起恚惱？作此觀已，故一切惑皆悉除滅。下皆準知。第二以實常德性滅破真境四種實相以即於忿。第三以非有離相不求三種實相以即於忿。第四以斷染法離生二種以即於忿。第五以無得虛偽深妙離言堅實五種以即於忿。如其次第，一一配之。此中法門如前已辨，故不解釋。煩惱之中瞋忿為重，此中偏舉，論實通餘一切染也。以忿即真，知本染盡。有情起忿，有情本性即忿本性。人法本性皆即實相，無二分故。既知此已不見忿等，故不應生煩惱之過。

The commentary says: From here below is the second, directly setting forth what was expounded. In the text there are two parts: first, expounding that the seventeen true natures are identical to the true nature of anger; second, explaining the reason. This is the first. The text is divided into five parts: First, by means of the three true natures of non-duality, eradication, and immutability, they are identified with anger. When another is angry, one should think: 'Since phenomena are equal, how could there be resentment and anger? Since phenomena are separated from defilement, how could anger discipline me? Since phenomena are immutable, the nature of anger is also like this; why conceptually discriminate, seeing another give rise to anger, and thus arouse resentment and vexation?' Having practiced this contemplation, all afflictions are completely eliminated. Below, all should be understood accordingly. Second, by means of the four true natures of real, eternal, virtueness, and cessation-breaking true sphere, they are identified with anger. Third, by means of the three true natures of non-existence, free from marks, and nonsupplicating, they are identified with anger. Fourth, by means of the two natures of severing defilement and detachment from arising, they are identified with anger. Fifth, by means of the five natures of unobtainability, deceitfulness, depth and subtlety, beyond words, and solid reality, they are identified with anger. Match them one by one in their proper order. The dharma gates herein have already been distinguished earlier, and so are not explained again. Among afflictions, resentment and anger are grave; they are specifically raised here, but in truth this extends to all other defilements. Since anger is identical to the true, one knows that fundamental defilement is exhausted. When sentient beings give rise to anger, the intrinsic nature of sentient beings is the intrinsic nature of anger. The intrinsic nature of both person and phenomenon is identical to the true nature, because there are no dual divisions. Once this is known, one does not see anger and so forth, and therefore the fault of affliction should not arise.